(Calvin, Genesis 2. part 15)
their cattle.
8 Thus dwelt Esau in mount Seir: Esau [is] Edom.
9 And these [are] the generations of Esau the father of the Edomites in
mount Seir:
10 These [are] the names of Esau's sons; Eliphaz the son of Adah the
wife of Esau, Reuel the son of Bashemath the wife of Esau.
11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and
Kenaz.
12 And Timna was concubine to Eliphaz Esau's son; and she bare to
Eliphaz Amalek: these [were] the sons of Adah Esau's wife.
13 And these [are] the sons of Reuel; Nahath, and Zerah, Shammah, and
Mizzah: these were the sons of Bashemath Esau's wife.
14 And these were the sons of Aholibamah, the daughter of Anah the
daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jaalam,
and Korah.
15 These [were] dukes of the sons of Esau: the sons of Eliphaz the
firstborn [son] of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,
16 Duke Korah, duke Gatam, [and] duke Amalek: these [are] the dukes
[that came] of Eliphaz in the land of Edom; these [were] the sons of
Adah.
17 And these [are] the sons of Reuel Esau's son; duke Nahath, duke
Zerah, duke Shammah, duke Mizzah: these [are] the dukes [that came] of
Reuel in the land of Edom; these [are] the sons of Bashemath Esau's
wife.
18 And these [are] the sons of Aholibamah Esau's wife; duke Jeush, duke
Jaalam, duke Korah: these [were] the dukes [that came] of Aholibamah the
daughter of Anah, Esau's wife.
19 These [are] the sons of Esau, who [is] Edom, and these [are] their
dukes.
20 These [are] the sons of Seir the Horite, who inhabited the land;
Lotan, and Shobal, and Zibeon, and Anah,
21 And Dishon, and Ezer, and Dishan: these [are] the dukes of the
Horites, the children of Seir in the land of Edom.
22 And the children of Lotan were Hori and Hemam; and Lotan's sister
[was] Timna.
23 And the children of Shobal [were] these; Alvan, and Manahath, and
Ebal, Shepho, and Onam.
24 And these [are] the children of Zibeon; both Ajah, and Anah: this
[was that] Anah that found the mules in the wilderness, as he fed the
asses of Zibeon his father.
25 And the children of Anah [were] these; Dishon, and Aholibamah the
daughter of Anah.
26 And these [are] the children of Dishon; Hemdan, and Eshban, and
Ithran, and Cheran.
27 The children of Ezer [are] these; Bilhan, and Zaavan, and Akan.
28 The children of Dishan [are] these; Uz, and Aran.
29 These [are] the dukes [that came] of the Horites; duke Lotan, duke
Shobal, duke Zibeon, duke Anah,
30 Duke Dishon, duke Ezer, duke Dishan: these [are] the dukes [that
came] of Hori, among their dukes in the land of Seir.
31 And these [are] the kings that reigned in the land of Edom, before
there reigned any king over the children of Israel.
32 And Bela the son of Beor reigned in Edom: and the name of his city
[was] Dinhabah.
33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his
stead.
34 And Jobab died, and Husham of the land of Temani reigned in his
stead.
35 And Husham died, and Hadad the son of Bedad, who smote Midian in the
field of Moab, reigned in his stead: and the name of his city [was]
Avith.
36 And Hadad died, and Samlah of Masrekah reigned in his stead.
37 And Samlah died, and Saul of Rehoboth [by] the river reigned in his
stead.
38 And Saul died, and Baalhanan the son of Achbor reigned in his stead.
39 And Baalhanan the son of Achbor died, and Hadar reigned in his stead:
and the name of his city [was] Pau; and his wife's name [was] Mehetabel,
the daughter of Matred, the daughter of Mezahab.
40 And these [are] the names of the dukes [that came] of Esau, according
to their families, after their places, by their names; duke Timnah, duke
Alvah, duke Jetheth,
41 Duke Aholibamah, duke Elah, duke Pinon,
42 Duke Kenaz, duke Teman, duke Mibzar,
43 Duke Magdiel, duke Iram: these [be] the dukes of Edom, according to
their habitations in the land of their possession: he [is] Esau the
father of the Edomites.
1. "Now these are the generations of Esau." Though Esau was an alien
from the Church in the sight of God; yet since he also, as a son of
Isaac, was favored with a temporal blessing, Moses celebrates his race,
and inscribes a sufficiently lengthened catalogue of the people born
from him. This commemoration, however, resembles an honorable sepulture.
For although Esau, with his posterity, took the precedence; yet this
dignity was like a bubble, which is comprised under the figure of the
world, and which quickly perishes. As, therefore, it has been before
said of other profane nations, so now Esau is exalted as on a lofty
theatre. But since there is no permanent condition out of the kingdom of
God, the splendor attributed to him is evanescent, and the whole of his
pomp departs like the passing scene of the stage. The Holy Spirit
designed, indeed, to testify that the prophecy which Isaac uttered
concerning Esau was not vain; but he has no sooner shown its effect,
than he turns away our eyes, as if he had cast a veil over it, that we
may confine our attention to the race of Jacob. Now, though Esau had
children by three wives, in whom afterwards the blessing of God shone
forth, yet polygamy is not, on that account, approved, nor the impure
lust of man excused: but in this the goodness of God is rather to be
admired, which, contrary to the order of nature, gave a good issue to
evil beginnings.
6. "And went into the country from the face of his brother Jacob."
Moses does not mean that Esau departed purposely to give place to his
brother; for he was so proud and ferocious, that he never would have
allowed himself to seem his brother's inferior. But Moses, without
regard to Esau's design, commends the secret providence of God, by which
he was driven into exile, that the possession of the land might remain
free for Jacob alone. Esau removed to Mount Seir, through the desire of
present advantage, as is elsewhere stated. Nothing was less in his mind
than to provide for his brother's welfare; but God directed the blind
man by his own hand, that he might not occupy that place in the land
which he had appointed for his own servant. Thus it often happens that
the wicked do good to the elect children of God, contrary to their own
intention; and while their hasty cupidity pants for present advantages,
they promote the eternal salvation of those whose destruction they have
sometimes desired. Let us, then, learn from the passage before us, to
see, by the eyes of faith, both in accidental circumstances (as they are
called) and in the evil desires of men, that secret providence of God,
which directs all events to a result predetermined by himself. For when
Esau went forth, that he might live more commodiously apart from his
father's family, he is said to have departed from the face of his
brother, because the Lord had so determined it. It is stated
indefinitely, that he departed "into the country;" because, being in
uncertainty respecting his plan, he sought a home in various places,
until Mount Seir presented itself; and as we say, he went out at a
venture.
9. "And these are the generations of Esau, the father of the
Edomites." Though Esau had two names, yet in this place the second name
refers to his posterity, who are called Idumeans. For, to make it appear
what God had bestowed upon him for the sake of his father Isaac, Moses
expressly calls him the father of a celebrated and famous people. And
certainly, it served this purpose not a little, to trace the effect and
fulfillment of the prophecy in the progeny of Esau. For if the promise
of God so mightily flourished towards a stranger, how much more
powerfully would it put itself forth towards the children, to whom
pertaineth the adoption, and consequently the inheritance of grace? Esau
was an obscure man, and a sojourner in that country: whence therefore is
it, that suddenly rulers should spring from him, and a great body of
people should flourish, unless because the benediction which proceeded
from the mouth of Isaac, was confirmed by the result? For Esau did not
reign in this desert without opposition; since a people of no ignoble
name previously inhabited Mount Seir. On this account Moses relates that
the men who had before inhabited that land were mighty: so that it would
not have been easy for a stranger to acquire such power as Esau
possessed, if he had not been divinely assisted.
24. This was that A nab that found the mules. Mules are the adulterous
offspring of the horse and the ass. Moses says that Anal was the author
of this connection. But I do not consider this as said in praise of his
industry; for the Lord has not in vain distinguished the different kinds
of animals from the beginning. But since the vanity of the flesh often
solicits the children of this world, so that they apply their minds to
superfluous matters, Moses marks this unnatural pursuit in Anal, who did
not think it sufficient to have a great number of animals; but he must
add to them a degenerate race produced by unnatural intercourse.
Moreover, we learn hence, that there is more moderation among brute
animals in following the law of nature, than in men, who invent vicious
admixtures.
31. "These are the kings that reigned," &c. We must keep in memory
what we have said a little before, that reprobates are suddenly exalted,
that they may immediately fall, like the herb upon the roofs, which is
destitute of root, and has a hasty growth, but withers the more quickly.
To the two sons of Isaac had been promised the honour that kings should
spring from them. The Idumeans first began to reign, and thus the
condition of Israel seemed to be inferior. But at length, lapse of time
taught how much better it is, by creeping on the ground, to strike the
roots deep, than to acquire an extravagant pre-eminence for a moment,
which speedily vanishes away. There is, therefore, no reason why the
faithful, who slowly pursue their way, should envy the quick children of
this world, their rapid succession of delights; since the felicity which
the Lord promises them is far more stable, as it is expressed in the
psalm, "The children's children shall dwell there, and their inheritance
shall be perpetual." (Psalm 102: 28.)
Chapter XXXVII.
1 And Jacob dwelt in the land wherein his father was a stranger, in the
land of Canaan.
2 These [are] the generations of Jacob. Joseph, [being] seventeen years
old, was feeding the flock with his brethren; and the lad [was] with the
sons of Bilhah, and with the sons of Zilpah, his father's wives: and
Joseph brought unto his father their evil report.
3 Now Israel loved Joseph more than all his children, because he [was]
the son of his old age: and he made him a coat of [many] colours.
4 And when his brethren saw that their father loved him more than all
his brethren, they hated him, and could not speak peaceably unto him.
5 And Joseph dreamed a dream, and he told [it] his brethren: and they
hated him yet the more.
6 And he said unto them, Hear, I pray you, this dream which I have
dreamed:
7 For, behold, we [were] binding sheaves in the field, and, lo, my sheaf
arose, and also stood upright; and, behold, your sheaves stood round
about, and made obeisance to my sheaf.
8 And his brethren said to him, Shalt thou indeed reign over us? or
shalt thou indeed have dominion over us? And they hated him yet the more
for his dreams, and for his words.
9 And he dreamed yet another dream, and told it his brethren, and said,
Behold, I have dreamed a dream more; and, behold, the sun and the moon
and the eleven stars made obeisance to me.
10 And he told [it] to his father, and to his brethren: and his father
rebuked him, and said unto him, What [is] this dream that thou hast
dreamed? Shall I and thy mother and thy brethren indeed come to bow down
ourselves to thee to the earth?
11 And his brethren envied him; but his father observed the saying.
12 And his brethren went to feed their father's flock in Shechem.
13 And Israel said unto Joseph, Do not thy brethren feed [the flock] in
Shechem? come, and I will send thee unto them. And he said to him, Here
[am I].
14 And he said to him, Go, I pray thee, see whether it be well with thy
brethren, and well with the flocks; and bring me word again. So he sent
him out of the vale of Hebron, and he came to Shechem.
15 And a certain man found him, and, behold, [he was] wandering in the
field: and the man asked him, saying, What seekest thou?
16 And he said, I seek my brethren: tell me, I pray thee, where they
feed [their flocks].
17 And the man said, They are departed hence; for I heard them say, Let
us go to Dothan. And Joseph went after his brethren, and found them in
Dothan.
18 And when they saw him afar off, even before he came near unto them,
they conspired against him to slay him.
19 And they said one to another, Behold, this dreamer cometh.
20 Come now therefore, and let us slay him, and cast him into some pit,
and we will say, Some evil beast hath devoured him: and we shall see
what will become of his dreams.
21 And Reuben heard [it], and he delivered him out of their hands; and
said, Let us not kill him.
22 And Reuben said unto them, Shed no blood, [but] cast him into this
pit that [is] in the wilderness, and lay no hand upon him; that he might
rid him out of their hands, to deliver him to his father again.
23 And it came to pass, when Joseph was come unto his brethren, that
they stript Joseph out of his coat, [his] coat of [many] colours that
[was] on him;
24 And they took him, and cast him into a pit: and the pit [was] empty,
[there was] no water in it.
25 And they sat down to eat bread: and they lifted up their eyes and
looked, and, behold, a company of Ishmeelites came from Gilead with
their camels bearing spicery and balm and myrrh, going to carry [it]
down to Egypt.
26 And Judah said unto his brethren, What profit [is it] if we slay our
brother, and conceal his blood?
27 Come, and let us sell him to the Ishmeelites, and let not our hand be
upon him; for he [is] our brother [and] our flesh. And his brethren were
content.
28 Then there passed by Midianites merchantmen; and they drew and lifted
up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty
[pieces] of silver: and they brought Joseph into Egypt.
29 And Reuben returned unto the pit; and, behold, Joseph [was] not in
the pit; and he rent his clothes.
30 And he returned unto his brethren, and said, The child [is] not; and
I, whither shall I go?
31 And they took Joseph's coat, and killed a kid of the goats, and
dipped the coat in the blood;
32 And they sent the coat of [many] colours, and they brought [it] to
their father; and said, This have we found: know now whether it [be] thy
son's coat or no.
33 And he knew it, and said, [It is] my son's coat; an evil beast hath
devoured him; Joseph is without doubt rent in pieces.
34 And Jacob rent his clothes, and put sackcloth upon his loins, and
mourned for his son many days.
35 And all his sons and all his daughters rose up to comfort him; but he
refused to be comforted; and he said, For I will go down into the grave
unto my son mourning. Thus his father wept for him.
36 And the Midianites sold him into Egypt unto Potiphar, an officer of
Pharaoh's, [and] captain of the guard.
1. "And Jacob dwelt." Moses confirms what he had before declared,
that, by the departure of Esau, the land was left to holy Jacob as its
sole possessor. Although in appearance he did not obtain a single clod;
yet, contented with the bare sight of the land, he exercised his faith;
and Moses expressly compares him with his father, who had been a
stranger in that land all his life. Therefore, though by the removal of
his brother to another abode, Jacob was no little gainer; yet it was the
Lord's will that this advantage should be hidden from his eyes, in order
that he might depend entirely upon the promise.
2. "These are the generations of Jacob." By the word "toledoth" we are
not so much to understand a genealogy, as a record of events, which
appears more clearly from the context. For Moses having thus commenced,
does not enumerate sons and grandsons, but explains the cause of the
envy of Joseph's brethren, who formed a wicked conspiracy against him,
and sold him as a slave: as if he had said "Having briefly summed up the
genealogy of Esau, I now revert to the series of my history, as to what
happened to the family of Jacob." Moreover, Moses being about to speak
of the abominable wickedness of Jacob's sons, begins with the statement,
that Joseph was dear beyond the rest to his father, because he had
begotten him in his old age: and as a token of tender love, had clothed
him with a coat woven of many colors. But it was not surprising that the
boy should be a great favorite with his aged father, for so it is wont
to happen: and no just ground is here given for envy; seeing that sons
of a more robust age, by the dictate of nature, might well concede such
a point. Moses, however, states this as the cause of odium, that the
mind of his father was more inclined to him than to the rest. The
brethren conceive enmity against the boy, whom they see to be more
tenderly loved by their father, as having been born in his old age. If
they did not choose to join in this love to their brother, why did they
not excuse it in their father? Hence, then, we perceive their malignant
and perverse disposition. But, that a manycoloured coat and similar
trifles inflamed them to devise a scheme of slaughter, is a proof of
their detestable cruelty. Moses also says that their hatred increased,
because Joseph conveyed the evil speeches of his brethren to their
father. Some expound the word evil as meaning some intolerable crime;
but others more correctly suppose, that it was a complaint of the boy
that his brothers vexed him with their reproaches; for, what follows in
Moses, I take to have been added in explanation, that we may know the
cause for which he had been treated so ill and with such hostility. It
may be asked, why Moses here accuses only the sons of Bilhah and Zilpah,
when, afterwards, he does not exempt the sons of Leah from the same
charge? One, indeed, of her sons, Reuben, was milder than any of the
rest; next to him was Judah, who was his uterine brother. But what is to
be said of Simon? What of Levi? Certainly since they were older, it is
probable that they were leaders in the affair. The suspicion may,
however, be entertained, that because these were the sons of concubines
and not of true wives, their minds would be more quickly moved with
envy; as if their servile extraction, on the mother's side, subjected
them to contempt.
5. "And Joseph dreamed a dream." Moses having stated what were the
first seeds of this enmity, now ascends higher, and shows that Joseph
had been elected, by the wonderful purpose of God, to great things; that
this had been declared to him in a dream; and that, therefore, the
hatred of his brethren broke forth into madness. God, however, revealed
in dreams what he would do, that afterwards it might be known that
nothing had happened fortuitously: but that what had been fixed by a
celestial decree, was at length, in its proper time, carried forward
through circuitous windings to its completion. It had been predicted to
Abraham that his seed should be wanderers from the land of Canaan. In
order, then, that Jacob might pass over into Egypt, this method was
divinely appointed; namely, that Joseph, being president over Egypt in a
time of famine, might bring his father thither with his whole family,
and supply them with food. Now, from the facts first related, no one
could have conjectured such a result. The sons of Jacob conspire to put
the very person to death, without whom they cannot be preserved; yea, he
who was ordained to be the minister of salvation to them, is thrown into
a well, and with difficulty rescued from the jaws of death. Driven about
by various misfortunes, he seems to be an alien from his father's house.
Afterwards, he is cast into prison, as into another sepulchre, where,
for a long time, he languishes. Nothing, therefore, was less probable
than that the family of Jacob should be preserved by his means, when he
was cut off from it, and carried far away, and not even reckoned among
the living. Nor did any hope of his liberation remain, especially from
the time in which he was neglected by the chief butler; but being
condemned to perpetual imprisonment, he was left there to rot. God,
however, by such complicated methods, accomplishes what he had purposed.
Wherefore, in this history, we have not only a most beautiful example of
Divine Providence, but also two other points are added especially worthy
of notice: first, that the Lord performs his work by wonderful and
unusual modes; and, secondly, that he brings forth the salvation of his
Church, not from magnificent splendor, but from death and the grave.
Besides, in the person of Joseph, a lively image of Christ is presented,
as will more fully appear from the context. But since these subjects
will be often repeated, let us follow the thread of Moses' discourse.
God, of his mere grace, conferred peculiar honour on the boy, who was
the last but one among twelve, in giving him the priority among his
brethren. For, by what merit or virtue shall we say that he attained the
lordship over his brethren? Afterwards he seemed, indeed, to acquire
this by his own great beneficence: but from the dream we learn, that it
was the free gift of God, which in no way depended upon Joseph's
beneficence. Rather, he was ordained to be chief, by the mere good
pleasure of God, in order that he might show kindness to his brethren.
Now, since the Lord was, at that time, wont to reveal his secrets by two
methods--by visions and by dreams--one of these kinds is here noted. For
no doubt Joseph had often dreamed in the common manner: but Moses shows
that a dream was now divinely sent to him, which might have the force
and weight of an oracle. We know that dreams are often produced by our
daily thoughts: sometimes they are indications of an unhealthy state of
the body: but whenever God intends to make known his counsel by dreams,
he engraves on them certain marks, which distinguish them from passing
and frivolous imaginations, in order that their credibility and
authority may stand firm. Thus Joseph, being certainly persuaded that he
had not been deluded by an empty spectra, fearlessly announced his dream
as a celestial oracle. Now, although the dominion is promised to him
under a rural symbol, it is one which does not seem suitable for
instruction to the sons of Jacob; for we know that they were herdsman,
not ploughmen. Since they had no harvest which they could gather in, it
seems hardly congruous that homage should be paid to his sheaf: But
perhaps God designedly chose this similitude, to show that this prophecy
was not founded upon the present fortunes of Joseph, and that the
material of his dominion would not consist in those things which were at
hand, but that it should be a future benefit, the cause of which was to
be sought for elsewhere than at home.
8. "Shalt thou indeed reign over us?" Here it is plainly shown to us
that the paternal favour of God towards the elect, is like a fan to
excite against them the enmity of the world. When the sons of Jacob
heard that they were fighting in vain against God, their unjust hatred
ought, by such means, to have been corrected. For it was as if God,
setting himself in the midst, would repress their fury by these words,
"Your impious conspiring will be fruitless; for although you boast, I
have constituted as your chief, the man whose ruin your wicked envy
hurries you to seek." Perhaps, also, by this consolatory dream, he
intended to alleviate the trouble of the holy youth. Yet their obstinacy
caused it to be the more increased. Let us then learn not to be grieved
if, at any time, the shining of the grace of God upon us should cause us
to be envied. The sons of Jacob, however, were but too acute
interpreters of the dream: yet they deride it as a fable, because it was
repugnant to their wishes. Thus it often happens that they who are
ill-disposed, quickly perceive what is the will of God: but, because
they feel no reverence, they despise it. To this contumacy, however,
succeeds a stupor which destroys their former quick-sightedness.
9. "And he dreamed yet another dream." The scope of this dream is the
same. The only difference is, that God, to inspire greater confidence in
the oracle, presents him with a figure from heaven. The brethren of
Joseph had despised what was said concerning the sheaves; the Lord now
calls upon them to look towards heaven, where his august Majesty shines
forth. It may, however, be asked, how it can be reconciled with fact,
that his mother, who was now dead, could come and bow down to him. The
interpretation of certain Hebrews, who refer it to Bilhah, is frigid,
and the sense appears plain without such subterfuges: for the sun and
moon designate the head of the family on each side: thus, in this
figure, Joseph sees himself reverenced by the whole house of his father.
10. "And his father rebuked him." If Jacob suspected that the dream
originated in vain ambition, he rightly rebuked his son; but if he knew
that God was the author of the dream, he ought not to have expostulated
with him. But that he did know it, may be hence inferred, because he is
afterwards said seriously to have considered it. For Moses, making a
distinction between him and his sons, says that *they* breathed nothing
but the virus of envy; while *he* revolved in his own mind what this
might mean; which could not have happened, unless he had been affected
with reverence. But seeing that a certain religious impression on the
subject rested on his mind, how was it that he rebuked his son? This
truly was not giving honour to God and to his word. For it ought to have
occurred to the mind of Jacob that, although Joseph was under his
authority, he yet sustained a prophetic character. It is probable, when
he saw his sons so malevolent, that he wished to meet the danger by
feigning what he did not feel: for he was not offended at the dream, but
he was unwilling to exasperate the minds of those who, on account of
their pride, would not bear to be in subjection. Therefore I do not
doubt that he feignedly reproved his son, from a desire to appease
contention. Nevertheless, this method of pretending to be adverse to the
truth, when we are endeavoring to appease the anger of those who rage
against it, is by no means approved by God. He ought rather ingenuously
to have exhorted his sons not to "kick against the pricks." Or at least
he should have used this moderate address, "If this is a common dream,
let it be treated with ridicule rather than with anger; but if it has
proceeded from God, it is wicked to speak against it." It is even
possible that the unsuitableness of the dream had struck the mind of the
old man. For we know how difficult it is entirely to throw off all sense
of superiority. Certainly, though Jacob declines slightly from the right
course, yet his piety appears to be of no common order; because his
reverence for the oracle so easily prevailed over every other feeling.
But the most wicked obstinacy betrays itself in his sons, seeing they
break out into greater enmity. For though they despise the dream, yet
they are not made angry about nothing. Gladly would they have had their
brother as a laughing-stock; but a certain secret sense of the Deity
constrains them, so that, with or against their will, they are compelled
to feel that there is something authentic in the dream. Meanwhile, a
blind ferocity impels them to an unintentional resistance against God.
Therefore, that we may be held in obedience to God, let us learn to
bring down our high spirits; because the beginning of docility is for
men to submit to be brought into order. This obstinacy in the sons of
Jacob was most censurable, because they not only rejected the oracle of
God through their hatred of subjection, but were hostile to his
messenger and herald. How much less excusable, then, will be our
hardness, if we do not meekly submit our necks to the yoke of God; since
the doctrine of humility, which subdues and even mortifies us, is not
only more clearly revealed, but also confirmed by the precious blood of
Christ? If, however, we see many refractory persons at this day, who
refuse to embrace the gospel, and who perversely rise up against it, let
us not be disturbed as by some new thing, seeing that the whole human
race is infected with the disease of pride; for by the gospel all the
glory of the flesh is reduced to nothing; rather let us know that all
remain obstinate, except those who are rendered meek by the subduing
influence of the Spirit.
12. "And his brethren went." Before Moses treats of the horrible
design of fratricide, he describes the journey of Joseph, and amplifies,
by many circumstances, the atrocity of the crime. Their brother
approaches them in the discharge of a duty, to make a fraternal inquiry
after their state. He comes by the command of his father; and obeys it
without reluctance, as appears from his answer. He searches them out
anxiously; and though they had changed their place, he spares neither
labour nor trouble till he finds them. Therefore their cruelty was
something more than madness, seeing they did not shrink with horror from
contriving the death of a brother so pious and humane. We now see that
Moses does not relate, without a purpose, that a man met Joseph in his
wanderings, and told him that his brethren had departed to Dothan. For
the greater was his diligence in his indefatigable pursuit, so much the
less excusable were they by whom such an unworthy recompense was repaid.
18. "And when they saw him afar off." Here again Moses, so far from
sparing the fame of his own family by adulation, brands its chiefs with
a mark of eternal infamy, and exposes them to the hatred and execration
of all nations. If, at any time, among heathens, a brother murdered his
brother, such impiety was treated with the utmost severity in tragedies,
that it might not pass into an example for imitation. But in profane
history no such thing is found, as that nine brethren should conspire
together for the destruction of an innocent youth, and, like wild
beasts, should pounce upon him with bloody hands. Therefore a horrible,
and even diabolical fury, took possession of the sons of Jacob, when,
having cast aside the sense of nature, they were thus prepared cruelly
to rage against their own blood.
But, in addition to this wickedness, Moses condemns their impious
contempt of God, "Behold this master of dreams". For why do they insult
the unhappy youth, except because he had been called by the celestial
oracle to an unexpected dignity? Besides, in this manner, they
themselves proclaim their own baseness more publicly than any one could
do, who should purposely undertake severely to chastise them. They
confess that the cause why they persecuted their brother was his having
dreamed; as if truly this ass an inexpiable offense; but if they are
indignant at his dreams, why do they not rather wage war with God? For
Joseph deemed it necessary to receive, as a precious deposit, what had
been divinely revealed unto him. But because they did not dare directly
to assail God, they wrap themselves in clouds, that, losing sight of
God, they may vent their fury against their brother. If such blindness
seized upon the patriarchs, what shall become of the reprobates, whom
obstinate malice drives along, so that they do not hesitate to resist
God even to the last? And we see that they willingly disturb and excite
themselves, as often as they are offended with the threatenings and
chastisements of God, and rise up against his ministers for the sake of
taking vengeance. The same thing, indeed, would at times happen to us
all, unless God should put on his bridle to render us submissive. With
respect to Joseph, the special favour of God was manifested to him, and
he was raised to the highest dignity; but only in a dream, which is
ridiculed by the wicked scorn of his brethren. To this is also added a
conspiracy, so that he narrowly escaped death. Thus the promise of God,
which had exalted him to honour, almost plunges him into the grave. We,
also, who have received the gratuitous adoption of God amidst many
sorrows, experience the same thing. For, from the time that Christ
gathers us into his flock, God permits us to be cast down in various
ways, so that we seem nearer hell than heaven. Therefore, let the
example of Joseph be fixed in our minds, that we be not disquieted when
many crosses spring forth to us from the root of God's favour. For I
have before showed, and the thing itself clearly testifies, that in
Joseph was adumbrated, what was afterwards more fully exhibited in
Christ, the Head of the Church, in order that each member may form
itself to the imitation of his example.
20. "And cast him into some pit." Before they perpetrate the murder,
they seek a pretext whereby they may conceal their crime from men.
Meanwhile, it never enters into their mind, that what is hidden from men
cannot escape the eyes of God. But so stupid is hypocrisy, that while it
flees from the disgrace of the world, it is careless about the judgment
of God. But it is a disease deeply rooted in the human mind, to put some
specious colour on every extreme act of iniquity. For although an inward
judge convicts the guilty, they yet confirm themselves in impudence,
that their disgrace may not appear unto others.
"And we shall see what will become of his dreams." As if the truth of
God could be subverted by the death of one man, they boast that they
shall have attained their wish when they have killed their brother;
namely, that his dreams will come to nothing. This is not, indeed, their
avowed purpose, but turbulent envy drives them headlong to fight against
God. But whatever they design in thus contending with God in the dark,
their attempts will, at length, prove vain. For God will always find a
way through the most profound abyss, to the accomplishment of what he
has decreed. If, then, unbelievers provoke us by their reproaches, and
proudly boast that our faith will profit us nothing; let not their
insolence discourage or weaken us, but let us confidently proceed.
21. "And Reuben heard it." It may be well to observe, while others
(continued in part 16...)
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